Cause Principle Unity

A general account of bonding
various types of concerns, leisure activity, abstinence, debauchery, etc. And
what is true of this type of bond also applies to the others in their own way.
27. The substance of that which can be bound. There are two causes of the act
of bonding, and they are the same as the two causes of the essence of that
which, as such, can be bound: namely, knowledge of some kind and desire
of some kind. If something has no desire at all, then it cannot be bound
spiritually in any way at all. Furthermore, if something has no knowledge
and desire, then it cannot bind anything either socially or through magic. I
will not speak of the other types of bonds because I would not want to say
anything unsuitable to those of limited vision, who are numerous.
28. The completeness of that which can be bound. Something is perfectly
bound if it is bound in all its powers and components. Hence, he who binds
should count these items carefully so that, in wishing to bind as completely
as possible, he can tie up many or all of them. He should have no doubt or
confusion about the different types and powers of nourishment and
enticement which affect the soul and the spirit.
29. The connection of things that can be bound. It is not possible for a bonding
agent to bind something to himself unless the former is also bound to
the latter, for bonds adhere to, and are inserted into, that which is bound;
the bonding agent, which may accidentally be bound to another object,
must be truly bound to the object which it binds to itself. However, the
bonding agent has an advantage over that which is bound, for he is master
over the bonds, and because he is not affected and influenced in the same
way. This notion is supported by the fact that a procurer binds but is not
bound, but she who is loved is not bound by her lover unless he is bound
by her in the same act of love. Furthermore, a spiritual and mysterious type
of bond occasionally also occurs in which she who is loved is bound by her
lover, but she neither knows nor loves him. This is the type and level of love
in which Eros was brought to tears and unhappiness by Anteros. But at the
social level, no one binds unless he is also bound by the same or a similar
type of bond either to someone, or at least with someone, whom he desires
to bind.
30. The truth of that which can be bound. For that which can be bound to be
truly bound, a real bond is not required, that is, a bond which is found in
things. An apparent bond is enough, for the imagination of what is not true
can truly bind, and by means of such an imagination, that which can be
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